Parshios Tazria & Metzorah

Volume 24, No. 26
3 Iyar 5770
April 17, 2010

As we go to press, we are devastated by the passing of our mentor
Moreinu Harav Gedaliah ben Ze'ev Hakohen zt"l
When the idea of Hamaayan was first proposed to Rabbi Anemer in 1987, he
strongly supported its publication, and his encouragement saved Hamaayan
more than once when the burden of weekly publication seemed too great.
May our continued Torah study be a merit for his neshamah, and may his
bereaved community be consoled over their loss.

The study (as opposed to recitation) of Tehilim, at the rate of two
chapters per day, will begin Sunday. R' Yaakov Lorberbaum, a major 18th
century halachic authority and Talmud commentator (known as the "Nesivos")
instructed in his will that his descendants study Tehilim so that they
would pray more effectively in a time of need. Hamaayan's readers are
encouraged to follow this advice.

The Midrash Tanchuma on this week's parashah opens by citing the
verse, "When a woman conceives and gives birth to a male . . ." Says the
midrash: This is what Iyov meant (Iyov 29:2-4), "If only I could be as in
the earlier months, as in the days when G-d would watch over me; when His
lamp would shine over my head, and I would walk in darkness by His light;
when I was in the days of my winter; when G-d's mystery was above my
tent." [The commentary Beur Ha'amarim explains that the midrash cites
these verses to explain the wording of the verse from our parashah. Why
does it say, "When a woman conceives and gives birth"? Obviously, before
she gives birth, she conceives! The midrash is answering that there is
something special about the time between conception and birth, as will be
explained.]

The midrash continues: When did Iyov say this? When troubles came
upon him. He said, "If only I could be as in the earlier months"--like
those days when I was in my mother's womb. "As in the days when G-d would
watch over me"--this teaches that a fetus is watched-over in its mother's
womb. "When His lamp would shine over my head"--this teaches that there
is light for the fetus in his mother's womb. [The commentary Etz Yosef
cites the Gemara (Niddah 30b) which teaches that, by this light, the fetus
can see from one end of the world to the other. "Do not wonder at this
statement," the Gemara adds, "for a person can be sleeping here [in
Babylonia] and can see what is happening in Spain."] "When I was in the
days of my winter"--just as the rain in winter muddies the earth, so a
fetus in his mother's womb is dirty with bodily fluids. However, when the
baby is born, it is washed-off. Likewise, concluded Iyov [as explained by
commentaries], I understand the source of human suffering. It is the fact
that mankind is sullied with sin. However, man can cleanse himself.

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"Upon the completion of the days of her purity . . . she shall
bring a sheep within its first year for an elevation-offering,
and a yonah or a tor for a sin-offering." (Vayikra 12:6)

R' Yaakov Ba'al Ha'turim z"l (14th century) comments that, of the two
potential bird offerings, the yonah is mentioned before the tor because it
is preferable to bring a yonah rather than a tor. Why? Because the
species known as tor mourns when its spouse dies and never takes another
spouse.

R' Akiva Yosef Schlesinger z"l (1835-1922; rabbi in Hungary and
Yerushalayim) writes that in this light we can understand why the
announcement of the eventual redemption is referred to in Shir Ha'shirim
(2:12) as the "kol ha'tor" / "voice of the tor." We, too, mourn for the
closeness to Hashem that we once enjoyed, and we have remained loyal to
Him until He returns to us. (Tosfot Ben Yechiel)

********

"If a person will have on the skin of his flesh a se'ait, or a
sapachat, or a baheret, and it will become a tzara'at affliction
on the skin of his flesh; he shall be brought to Aharon Hakohen,
or to one of his sons the kohanim." (13:2)

Our Sages teach that tzara'at comes as a punishment for a number of
sins. The best known of these is lashon hara; however, tzara'at also may
occur as a punishment for haughtiness. R' Yaakov Leiner z"l (the Izbica
Rebbe; died 1878) finds this alluded to in the words that the Torah uses
to describe the various tzara'at wounds.

The first is "se'ait." The Izbica Rebbe notes that this word shares
the same root as "hitnas'ut" / "elevating oneself." This, he writes, is
the source of all sins. A person who thinks highly of himself feels
entitled to enjoy all types of pleasures. On the other hand, a person who
recognizes that he is "merely" a creation of Hashem's hand will be
satisfied--indeed, happy--with whatever Hashem gives him.

Another condition of tzara'at is "baheret." Based on a passage in the
Zohar, the Izbica Rebbe writes that this refers to being so immersed in
the goodness of this world that one actually lacks the free will to accept
adversity. A person who suffers from this affliction will automatically
become angry when things do not go his way because he cannot imagine life
any other way.

Another condition is "michyah" (see Vayikra 13:24). This term is
related to the word "chai" and refers to a person who thinks that he is
very "alive," i.e., he thinks of himself as a great tzaddik. Such a
person is quarantined--as is the law regarding one who has tzara'at--in
order to send him the message that he is in fact quite distant from
Hashem.

The last term that the Izbica Rebbe discusses actually provides
consolation to the afflicted. That term is "nega" (found repeatedly in
this parashah). This is related to the word "nogai'a" / "touching" and
conveys the message that one who experiences tzara'at is not necessarily
mired in sin, in which case his situation would be nearly hopeless.
Rather, he is merely "touching" sin and is able to pull himself away and
purify himself. (Bet Yaakov)

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Shabbat

"On the eighth day, the flesh of his foreskin shall be
circumcised." (Vaykira 12:3)

The Gemara (Sanhedrin 59b) states that, although the mitzvah of brit
milah was already taught earlier in the Torah, it is repeated here to
emphasize, "On the eighth day" - even when it falls on Shabbat. [If not
for this specific source, brit milah would be prohibited on Shabbat
because it involves forbidden labors.]

What is special about brit milah that makes it supersede the
prohibitions of Shabbat?

R' Avraham Yitzchak Hakohen Kook z"l (1865-1935; Ashkenazic Chief
Rabbi of Eretz Yisrael) explained in a seudah shelishit address in 5691
(1931): Unlike most mitzvot, brit milah and Shabbat both involve
performing an act of self-sacrifice now that creates holiness that affects
the person's entire future. When a baby is circumcised, he undergoes
self-sacrifice--a physical operation--but is instilled with a spirit of
kedushah which remains with him for his entire life and influences his
future actions. Likewise, when one observes Shabbat, he undergoes self-
sacrifice--refraining from work--but is instilled with a neshamah yeteirah
/ "extra soul" which makes his Shabbat "m'ein Olam Haba" / "a foretaste of
the World-to-Come." Because brit milah is thus a mitzvah which
complements the message of Shabbat, it is permitted on Shabbat.

The Gemara (cited above) states that mitzvot which are mentioned in
the Torah both before and after the story of the Giving of the Torah (for
example, the prohibition on committing murder; see Bereishit 9:6) apply to
both Jews and non-Jews. Why then, asks the Gemara, does brit milah (which
is mentioned in Parashat Lech Lecha and here) not apply to both Jews and
non-Jews? The Gemara answers that brit milah does not count as a mitzvah
that is mentioned twice because it is repeated after Matan Torah (i.e., in
our parashah) only to teach the detail that it supersedes Shabbat. In
light of the above, R' Kook adds, we can say that it is not merely a
detail that brit milah supersedes Shabbat. To the contrary, this fact
teaches us the very nature of the mitzvah. (Shemuot Ha'Reiyah: Bereishit
p.57)

Rabbeinu Yonah Gerondi z"l (Spain; died 1263) comments: In the
immediately preceding passage, Rabban Yochanan ben Zakkai asked his
students their opinions of the proper path to which a person should cling.
Why is he now asking their opinions of the evil path from which a person
should distance himself? Wouldn't he expect them to just give the
opposite of their prior answers?

R' Yonah explains: At first glance, the opposite of a good trait is
not bad. For example, the trait of "chassidut" refers to going beyond the
letter of the law. One who is not a "chassid" is not bad. To the
contrary, if he observes the letter of the law, he is a "tzaddik."

R' Yonah continues: Rabbi Eliezer identified "a good eye" (i.e.,
generosity) as the proper path, and "a bad eye" (i.e., miserliness) as the
path to avoid. One might have argued that generosity is good, but the
absence of generosity is neutral, since it does not deprive others of that
which belongs to them. Rabbi Eliezer teaches that this is not the case.
In fact, Rabbi Eliezer is teaching us that our initial assumption is
incorrect. It is bad not to strive to be a "chassid." This is what King
Shlomo meant when he wrote (Kohelet 10:1), "Dead flies putrefy the
perfumer's oil; a little folly outweighs wisdom and honor." One might
argue: Flies are so tiny! How can they spoil a large vat of perfume?!
Nevertheless, it is a fact that they do. So, too, a little folly
outweighs wisdom and honor. The absence of even one good trait has a
significant effect on a person's overall quality.

Regarding the responses of Rabbi Yehoshua and Rabbi Yose
(respectively, "A wicked friend" and "A wicked neighbor"), R' Yonah
comments: Do not be one! [By this comment, R' Yonah is teaching that the
focus is not on our friends' and neighbors' behavior, but on our own.]

Finally, regarding the observation of Rabbi Shimon, that the path to
avoid is that of a person who borrows and does not repay, R' Yonah
comments: Rabbi Shimon said that the proper path is to foresee the future.
One might think that a person cannot be criticized for not foreseeing the
future, for maybe this requires special talent. Rabbi Shimon is
illustrating, however, that there are everyday consequences to failing to
foresee the future. One example, which is all-too-common, is when a
person borrows money without having any idea of where he will obtain the
funds to repay his debt. (Commentary to Pirkei Avot)

The editors hope these brief 'snippets' will engender further study
and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and
your letters are appreciated. Web archives at Torah.org start with 5758 (1997) and
may be retrieved from the Hamaayan page.

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